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Indian Express
26-05-2025
- General
- Indian Express
Daily subject-wise quiz: History and Culture MCQs on Sikhism, Kumbakonam vetrilai, and more (Week 112)
Are you preparing for UPSC CSE Prelims? UPSC Essentials brings to you its initiative of daily subject-wise quizzes. These quizzes are designed to help you revise some of the most important topics from the static part of the syllabus. Attempt today's subject quiz on History and Culture to check your progress. Consider the following statements about the Kumbakonam vetrilai: I. It was recently granted a Geographical Indication (GI) tag by the Government of India, recognising its regional uniqueness and cultural significance. II. It is staple in South Asian households and is central to preparing paan, a popular South Asian post-meal chew. III. Kumbakonam, situated in Tamil Nadu, is home to vethalai or vetrilai, predominantly grown in Thanjavur's fertile Cauvery river basin, giving it a unique taste and aroma. Which of the above given statements is/are true? (a) I and II only (b) I and III only (c) II and III only (d) I, II and III Explanation The Kumbakonam vetrilai or betel leaf or paan leaf was recently granted a Geographical Indication (GI) tag by the Government of India, recognising its regional uniqueness and cultural significance. A staple in South Asian households, the betel leaf is central to preparing paan, a popular South Asian post-meal chew. The GI tag, announced in April 2025, and published in the Government Gazette in November 2024, took Tamil Nadu's total GI products to 62. Yet, many cultivators, marginal farmers and sellers remain unaware of this recognition and the benefits that come with it. Kumbakonam, six hours from Chennai, is home to vethalai or vetrilai, predominantly grown in Thanjavur's fertile Cauvery river basin, giving it a unique taste and aroma. The dark to light green, oblong heart-shaped leaves with a pungent taste are cultivated, washed and then bundled in places like Thiruvaiyaru, Papanasam, Thiruvidaimarudur, Kumbakonam, and Rajagiri. Therefore, option (d) is the correct answer. (For more, refer: Kumbakonam vetrilai or betel leaf gets GI tag: Why cultivators, sellers need incentives and awareness to benefit by Jayashree Narayanan, The Indian Express.) I. After renouncing family life to pursue asceticism, Guru Nanak rejected both caste distinctions and Hindu idolatry, choosing a low-caste Hindu and a Muslim musician as companions to spread his spiritual message to the masses. II. Guru Angad Dev built a gurdwara in Amritsar known as Sri Harmandir Sahib. III. By the first quarter of the nineteenth century, a Sikh empire with an efficient army was formed under the leadership of Maharaja Ranjit Singh. Which of the above given statements is/are true? (a) I and III only (b) II only (c) III only (d) I, II and III Explanation Sikhism, founded by Guru Nanak in the fifteenth century, is often considered one of the youngest religions in the world. After renouncing family life and pursuing asceticism, Guru Nanak took a low-caste Hindu and a Muslim musician as his companions to preach his experience to the masses. Guru Nanak's successors propagated his message. The fifth Guru, Guru Arjan Dev, built a gurdwara in Amritsar, Sri Harmandir Sahib, also known as Sri Darbar Sahib or Golden Temple. The Sikhs emerged as a powerful political and military force by the late eighteenth century. By the first quarter of the nineteenth century, a Sikh empire with an efficient army was formed under the leadership of Maharaja Ranjit Singh. Therefore, option (a) is the correct answer. (For more, refer: How caste permeated the Sikh community by Nikita Mohta, The Indian Express.) With reference to the Battle of Colachel, consider the following statement: I. The battle was fought against the Portuguese East India Company. II. It was the first time that an Asian kingdom had defeated a European power. Which of the above given statements is/are true? (a) I only (b) II only (c) Both I and II (d) Neither I nor II Explanation In 1741 King Marthanda Varma fought the Dutch East India Company commanded by the famous Admiral Eustachius De Lannoy. The Battle of Colachel is of huge significance in the history of India and Asia. It was the first time that an Asian kingdom had defeated a European power. Not only were the Dutch forces decimated, but also their colonial ambitions in India stalled. Therefore, option (b) is the correct answer. (For more, refer: Battle of Colachel: How an accidental shot ended Dutch plans for India by Srijana Siri, The Indian Express) Which of the following temples is associated with King Lalitaditya Muktapida? (a) Parashurameshvara Temple (b) Martand Temple (c) Lingaraja Temple (d) Kandarya Mahadeva Temple Explanation The Martand Temple was built by the Karkota dynasty king Lalitaditya Muktapida, who ruled Kashmir from 725 AD to 753 AD. Although some historians believe that an earlier temple existed here and was incorporated into Lalitaditya's grander structure, others credit Lalitaditya entirely for it. Lalitaditya built his capital at Parihaspora, the ruins of which also survive to this day. Therefore, option (b) is the correct answer. (For more, refer: Early history of Kashmir and Martand Temple by Manas Srivastava, The Indian Express) With which of the following events in the history of Modern India is Kanaklata Barua associated? (a) 1857 Revolt (b) Swadeshi Movement (c) Foundation of Indian National Congress (d) Quit India Movement Explanation One of the youngest martyrs of the Quit India Movement, Kanaklata Barua has an iconic status in Assam. Barua, then 17, led the Mrityu Bahini, a procession of freedom fighters, to unfurl the Tricolour at Gohpur police station on September 20, 1942. When police did not let them move forward, an altercation led to firing, killing Barua at the head of the procession. Therefore, option (d) is the correct answer. (For more, refer: President Murmu pays tribute to Matangini Hazra, Kanaklata Barua: Who were these freedom fighters, The Indian Express) Subscribe to our UPSC newsletter and stay updated with the news cues from the past week. Stay updated with the latest UPSC articles by joining our Telegram channel – IndianExpress UPSC Hub, and follow us on Instagram and X. Manas Srivastava is currently working as Senior Copy Editor with The Indian Express (digital) and leads a unique initiative of IE - UPSC Essentials. He majorly writes on UPSC, other competitive exams and education-related projects. In the past, Manas has represented India at the G-20 Youth Summit in Mexico. He is a former member of the Youth Council, GOI. A two-time topper/gold medallist in History (both in graduation and post-graduation) from Delhi University, he has mentored and taught UPSC aspirants for more than four years. His diverse role in The Indian Express consists of writing, editing, anchoring/ hosting, interviewing experts, and curating and simplifying news for the benefit of students. He hosts the YouTube talk show called 'Art and Culture with Devdutt Pattanaik' and a LIVE series on Instagram and YouTube called 'You Ask We Answer'.His talks on 'How to read a newspaper' focus on newspaper reading as an essential habit for students. His articles and videos aim at finding solutions to the general queries of students and hence he believes in being students' editor, preparing them not just for any exam but helping them to become informed citizens. This is where he makes his teaching profession meet journalism. He is also the editor of UPSC Essentials' monthly magazine for the aspirants. He is a recipient of the Dip Chand Memorial Award, the Lala Ram Mohan Prize and Prof. Papiya Ghosh Memorial Prize for academic excellence. He was also awarded the University's Post-Graduate Scholarship for pursuing M.A. in History where he chose to specialise in Ancient India due to his keen interest in Archaeology. He has also successfully completed a Certificate course on Women's Studies by the Women's Studies Development Centre, DU. As a part of N.S.S in the past, Manas has worked with national and international organisations and has shown keen interest and active participation in Social Service. He has led and been a part of projects involving areas such as gender sensitisation, persons with disability, helping slum dwellers, environment, adopting our heritage programme. He has also presented a case study on 'Psychological stress among students' at ICSQCC- Sri Lanka. As a compere for seminars and other events he likes to keep his orating hobby alive. His interests also lie in International Relations, Governance, Social issues, Essays and poetry. ... Read More
Indian Express
22-05-2025
- Politics
- Indian Express
How caste permeated the Sikh community
In the heart of India's national capital, Gurdwara Bangla Sahib, draws a diverse crowd — the devoted, the distressed, and the day tripper. Piety, peace, and the absence of prejudice are aspects that bring them here. When Guru Gobind Singh, the 10th Guru of Sikhism, created the Khalsa (pure) in 1699, he envisioned something similar. Having selected a Brahmin, a Kshatriya, and three lower castes, whom he called the Panj Pyare (Five Beloved), Guru Gobind Singh baptised them. Part of the process included a promise to observe the five Ks: kesh (unshorn hair), kangha (comb), kachha (shorts), kara (steel bangle), and kirpan (sword). 'At the end of the ceremony, he hailed the five with the new greeting- 'Wah guru ji da Khalsa – Wah guru ji di Fateh' (the Khalsa are the chosen of God -victory be to our God),' notes author and lawyer Khushwant Singh, in A History of Sikhs. Sikhism, although a synthesis of Hinduism and Islam, has since its inception denounced the caste system. Yet caste, as a social category, remains predominant among Sikhs. Thirty-nine castes in Punjab are officially listed as Scheduled Castes (SC). According to author Harnik Deol, in Religion and Nationalism in India: The case of Punjab, however, caste among Sikhs has no 'doctrinal injunction,' and is merely a 'cultural construction.' This raises some questions: how deeply has a 'cultural construct' influenced both public opinion and policy in Punjab? And, to what extent has caste permeated the Sikh community? Sikhism, founded by Guru Nanak in the fifteenth century, is often considered one of the youngest religions in the world. After renouncing family life and pursuing asceticism, Guru Nanak took a low-caste Hindu and a Muslim musician as his companions to preach his experience to the masses. Not only did he reject caste distinction, but also the idolatry of Hinduism. For Guru Nanak, writes Deol, 'The Supreme Being was formless (nirankar) and reveals itself through its creation.' Guru Nanak's successors propagated his message. The fifth Guru, Guru Arjan Dev, built a gurdwara in Amritsar, Sri Harmandir Sahib, also known as Sri Darbar Sahib or Golden Temple. It was designed to have four doors, instead of one, as observed in Hindu temples, to signal that the shrine was open to people from all castes. While Hinduism institutionalised the four-fold Varna and jati system, Sikhism rejected such hierarchies. Sikh Gurus preached anti-caste messages, and Sikh scriptures included writings of saints and poets who were formerly 'untouchables' in Hindu society. By the time of the ninth guru, Guru Tegh Bahadur, congregational worship (sangat), eating together (langars), and setting up large-scale pilgrim centres had become common practices which defied brahmanical ritual hierarchy and established Sikhism as distinct from Hinduism. 'The rise of Sikhism… was a 'political revolt' against the prevailing social order based on hierarchy and humiliation,' writes sociologist and professor Surinder S Jodhka in his journal article Sikh Religion and Contentions around Caste. Citing the Sikh dictum, Sikh Studies specialist Eleanor Nesbitt in Sikhism: A Very Short Introduction, writes: 'A Sikh should be a Brahmin in piety, a Kshatriya in defence of truth and the oppressed, a Vaishya in business acumen and hard work, and a Shudra in serving humanity…' In an interview with Jodhka, however, argues: 'Caste is definitely there in Punjab. It's there among Sikhs, it's there in Sikh institutions. It is not absent.' Khushwant Singh wrote, 'Although… it was closer to Islam than Hinduism, in practice, in ritual, and above all in social affinities, [Sikhism] never quite succeeded in freeing itself of Hindu influence.' The Sikhs emerged as a powerful political and military force by the late eighteenth century. By the first quarter of the nineteenth century, a Sikh empire with an efficient army was formed under the leadership of Maharaja Ranjit Singh. However, caste too had a place in the empire. Deol argues in his book that under Sikh rule, 'a body of guru lineages and other holy men — the Sanatan Sikhs' were tasked by the aristocracy and landed classes to perform rituals. This group, unlike the Khalsa Sikhs, not only controlled Sikh shrines but also kept unshorn hair, believed in idol worship and considered the caste system central to the Sikh faith. 'Gurudwara priests [mahants] were accused of committing sacrilege by instating Hindu idols in the precincts of the Golden Temple, the premier Sikh shrine,' notes Deol. In British Punjab (annexed in 1849), caste and religion were employed not just as markers of identity but also as the tools of administration. The ten-yearly census, requiring inhabitants to identify their caste and religion, made Sikhs extremely conscious of their minority status as compared to the Muslim and Hindu communities. The rapidly increasing missionary activity in the region, which successfully 'converted' the untouchable castes in Punjab, further triggered anxiety among upper caste Sikhs. The colonial education and employment policies also favoured one section of subjects by labelling them as 'Martial Races,' indicating their suitability for the colonial army, while marginalising the others. The newly introduced British land revenue policies worsened the emerging caste division in Punjab. While agrarian communities, such as the Jats, were given ownership rights of agricultural lands, Dalits, traders, and moneylenders were excluded and classified as non-agriculturalists. The Punjab Land Alienation Act of 1900 further prohibited the sale and transfer of land from the agriculturalist castes to non-agriculturalists. 'The colonial policies thus worked towards reinforcing the prevailing divisions of castes in Punjabi,' says Jodhka. The early twentieth century also saw the rise of Sikh reformers who sought to rescue Sikhism from the tyranny of priestly mahants. Not only did they revolt to eliminate mahants from gurdwaras, but they also formed the Shiromani Gurdwara Parbandhak Committee (SGPC) in November 1920 to manage the gurdwaras and, a month later, the Akali Dal as its task force. Notably, Dalits were now granted entry into the Golden Temple in Amritsar, a practice previously restricted under the rule of mahants. 'After the formation of SGPC, the reformist leadership made conscious efforts to recruit 'low-caste' Sikhs as religious functionaries in the Gurdwaras and perform the duties of pathis, ragis, and sewadars,' writes Jodhka. The presence of casteism within the community, however, was publicly acknowledged on the eve of Indian Independence. The Sikh representatives in the committee in charge of drafting a Constitution for independent India insisted that the 'untouchable' castes within the Sikhs be included in the list of Scheduled Castes (SCs). This recognition, they argued, would help Sikh untouchables pursue higher education and secure government jobs. The SGPC, too, reserved 20 out of 170 seats for the SC Sikhs. Several anthropologists conducting fieldwork in Punjab around the mid-twentieth century, cited by Jodhka, found that caste was deeply integrated with the agrarian economy. Tom Kessinger was one such scholar whose 1974 study, Vilyatpur (1848–1968): Social and Economic Change in a North Indian Village, established that the landowning castes of Sahota Jats were the dominant group controlling the village economy and subjugating the tenant, labour, and artisan classes. Anthropologist IP Singh's fieldwork (1950), in a village in Amritsar, revealed similar results. He found that the village was divided into two groups: the 'touchable' Sardars and the 'untouchables.' The latter comprised nearly half the village population, with the 'Mazhbis' being ranked the lowest. Singh found that they fetched their drinking water from a separate well, meant exclusively for their use. At marriages and social gatherings of the Sardars, they were made to sit in separate queues. Food, too, was only served to them at the end. 'The landowning Jats occasionally visited the houses of their Mazhbi labourers as they needed them for work in their fields. However, they did so as a gesture of patronage,' writes Jodhka. However, on festivals like Lohri and Holi, and at gurdwaras, Singh did not find the observance of untouchability. The caste landscape of the Sikhs can thus be divided into three broad categories: the Dalits (SCs), the Backwards (OBCs), and the upper castes. Thirty-nine communities are listed as Scheduled Castes, while other groups such as Ramgarhias, Labanas, Kambojs, Jhinwars, and Gujjars are among the 70 communities listed as OBCs, and a majority of whom identify as Sikhs. The third cluster of caste groups, as listed by Jodhka, is the upper castes. The most prominent among these are the Jats, Khatris, and Aroras. 'When it comes to questions of institutional power, the ones who have political power, the ones who have economic power, are the Jats,' says Jodhka. Yet, Jodhka cautions, 'Although caste is very much present in Sikhism, one must not conclude that it's a Brahmanical hierarchy system. There are no Brahmins among Sikhs, and Sikh institutions are proactively anti-exclusion and anti-hierarchy. Sikhism is a non-sectarian religion.' It is kinship practices, marriage alliances, and electoral politics that characterise contemporary Punjab as a caste-based society. Arranged marriage alliances are in strict accordance with caste norms, and with a few exceptions, chief ministers of Punjab have all been Sikh Jats. WH McLeod, Western historian of Sikhism, in his study, The Evolution of the Sikh Community: Five Essays, remarked: 'A reasonable conclusion appears to be that whereas they [Sikhs] were vigorously opposed to the vertical distinction of caste, they were content to accept it in terms of its horizontal linkages.' While Khuswant Singh argued that 'Sikhism did not succeed in breaking the caste system,' Jodhka suggests: 'Sikhism has the resources to deal with casteism and has also been doing it.' Further reading Sikh Religion and Contentions around Caste by Surinder S. Jodhka Sikhism: A Very Short Introduction by Eleanor Nesbitt Religion and Nationalism in India: The Case of Punjab by Harnik Deol A History of the Sikhs (Volume I: 1469-1839) by Khushwant Singh
Express Tribune
11-05-2025
- Politics
- Express Tribune
India targets Sheikh Zayed airport in RYK
India has targeted the Sheikh Zayed International Airport in Rahim Yar Khan district Pakistan's Punjab province a facility widely regarded as a symbol of Pakistan-UAE friendship. According to security officials, the attack caused structural damage to the airport, which was built in 1993 and named after the late UAE President Sheikh Zayed bin Sultan Al Nahyan. The strike has drawn immediate condemnation, with observers warning that the targeting of a site associated with a close ally like the UAE could have wider regional implications. The airport plays a key role in Pakistan's aviation infrastructure and holds diplomatic significance due to its connection with the Gulf state. In a separate incident, Indian forces attempted to target Nankana Sahib, a city sacred to the Sikh community and home to the birthplace of Guru Nanak. Pakistani authorities have labeled the attempted strike as reckless and provocative, accusing India of acting out of "war hysteria." The attacks come amid ongoing military operations between the two nuclear-armed neighbors.
Express Tribune
10-05-2025
- Politics
- Express Tribune
India targets Sheikh Zayed International airport in Rahim Yar Khan
Listen to article India has targeted the Sheikh Zayed International Airport in Rahim Yar Khan district Pakistan's Punjab province —a facility widely regarded as a symbol of Pakistan-UAE friendship. According to security officials, the attack caused structural damage to the airport, which was built in 1993 and named after the late UAE President Sheikh Zayed bin Sultan Al Nahyan. The strike has drawn immediate condemnation, with observers warning that the targeting of a site associated with a close ally like the UAE could have wider regional implications. The airport plays a key role in Pakistan's aviation infrastructure and holds diplomatic significance due to its connection with the Gulf state. In a separate incident, Indian forces attempted to target Nankana Sahib, a city sacred to the Sikh community and home to the birthplace of Guru Nanak. Pakistani authorities have labeled the attempted strike as reckless and provocative, accusing India of acting out of 'war hysteria.' The attacks come amid ongoing military operations between the two nuclear-armed neighbors. Earlier today, Pakistan launched Operation Bunyan al-Marsus, a retaliatory campaign aimed at Indian military installations believed to have been involved in targeting Pakistani civilians. Pakistan maintains that its response is focused solely on military assets and designed to prevent further civilian casualties. The government has urged the international community to take note of what it calls India's repeated violations of international norms and its attempts to destabilize the region. Tensions continue to rise, with both sides remaining on high alert. Diplomatic observers fear the conflict could expand if not urgently de-escalated. Tensions between India and Pakistan escalated sharply following the April 22 attack in Pahalgam, located in Indian Illegally Occupied Jammu and Kashmir (IIOJK), which left 26 people dead. India blamed Pakistan-based elements for the attack without presenting evidence. Islamabad categorically rejected the accusations. In response, India closed the Wagah land border, revoked Pakistani visas, and announced the suspension of the Indus Waters Treaty on April 23. Pakistan labelled any disruption to the treaty as an 'act of war' and subsequently sealed the Wagah crossing on its side. The situation further deteriorated on May 6 and 7, with explosions reported in several Pakistani cities including Muzaffarabad, Kotli, Muridke, and Bahawalpur. Pakistan's military spokesperson, Lieutenant General Ahmed Sharif Chaudhry, confirmed that Indian airstrikes had targeted multiple locations. Pakistan responded with air and ground operations under a new military campaign named Operation Bunyan-un-Marsoos.
The Hindu
10-05-2025
- Politics
- The Hindu
Fact checking: Government debunks claims of India attacking Nankana Sahib in Pakistan, other disinformation
The government on Saturday (May 10, 2025) debunked claims that India had launched a drone attack on the Nankana Sahib gurdwara in Pakistan. "A video shared on social media is claiming that India has carried out a drone attack on the Nankana Sahib gurdwara. This claim is completely fake," the PIB Fact Check Unit said. Such content was being circulated to create communal hatred in India, it said. Nankana Sahib is the birthplace of Guru Nanak, the founder of Sikhism, and the gurdwara is a revered shrine and pilgrimage centre for Sikhs. The government also dismissed as "fake" certain social media posts claiming that an Indian pilot ejected from his fighter aircraft in Pakistan-occupied Kashmir (PoK) and that a woman Air Force pilot was captured in Pakistan. The government also debunked claims that India's power grid had been rendered dysfunctional in a cyberattack by Pakistan, and that there had been a temporary closure of the Mumbai-Delhi airline route. "These claims are fake," the government said. The Airports Authority of India (AAI) has extended the temporary closure of 25 segments of Air Traffic Service (ATS) routes within the Delhi and Mumbai Flight Information Regions due to operational reasons, it said. The government also said an old video showing Indian soldiers crying was actually of youngsters from a private defence coaching centre celebrating their selection in the Army. The PIB Fact Check Unit said the video in question was uploaded on Instagram on April 27 and was not related to the Army. "The video depicts students from a private defence coaching institute celebrating their selection into the Indian Army. The youth in the video reportedly became emotional with joy upon receiving news of their successful recruitment," it said. The government also debunked reports in a section of foreign media about 10 explosions around the airport in Srinagar on Friday (May 9, 2025), as well as separate claims of blasts near the Jaipur airport. "These claims are fake. Rely only on official sources for authentic information," a government official said. The PIB Fact Check Unit also said that claims on social media about destruction of Indian army posts were false and that a video shared in this regard dated back to 2020. "This video is old and NOT related to any activity post Operation Sindoor. The video was originally uploaded on YouTube on Nov 15, 2020," it said.
